What
Is
“Man”
and
What
Is
“Beast”
in
the
Work?
Article
No.
7,
1991
It
is
written
in
The
Zohar
(VaYera,
Items
1-2),
“‘The
buds
appear
on
the
earth.’
This
means
that
when
the
Creator
created
the
world,
He
placed
in
the
earth
all
the
power
it
deserves.
Everything
was
in
the
earth,
but
it
did
not
bear
fruit
until
man
was
created.
When
man
was
created,
everything
appeared
in
the
world
and
the
land
revealed
its
fruits.
Similarly,
the
heaven
did
not
endow
the
earth
with
force
until
man
came,
and
the
heavens
halted
and
did
not
rain
upon
the
earth
since
man
was
absent.
When
man
appeared,
the
buds
immediately
appeared
in
the
land.”
We
should
understand
what
this
comes
to
teach
us.
We
should
know
that
the
purpose
of
creation
was
because
of
His
desire
to
do
good
to
His
creations.
However,
in
order
to
bring
to
light
the
perfection
of
His
deeds,
there
were
Tzimtzum
[restriction]
and
concealment,
where
the
good
is
not
revealed
to
the
created
beings
before
they
are
rewarded
with
working
for
the
sake
of
the
Creator.
Otherwise,
there
is
the
matter
of
shame
because
of
the
disparity
of
form
in
the
vessels
of
reception
of
the
created
beings.
Hence,
a
person
cannot
receive
the
purpose
of
creation,
which
is
the
delight
and
pleasure,
due
to
shame.
This
is
called
“separation
and
remoteness
from
the
Creator.”
That
is,
we
understand
the
matter
of
the
bread
of
shame
as
separation
from
the
Creator
to
such
an
extent
that
this
disparity
of
form
makes
it
as
“The
wicked
in
their
lives
are
called
‘dead.’”
Therefore,
man’s
work
emerges
from
the
beastly
state
and
acquires
the
quality
of
“man.”
It
is
as
our
sages
said
(Yevamot
61),
“Rabbi
Shimon
Bar
Yochai
says,
‘You
are
My
sheep,
the
sheep
of
My
pasture,
you
are
‘man.’
You
are
called
‘man,’
and
the
idol-worshippers
are
not
called
‘man.’’”
We
already
explained
the
importance
of
“man,”
that
the
nations
of
the
world
are
not
called
“man.”
It
is
as
our
sages
said
(Berachot
6),
“‘In
the
end,
all
is
heard,
fear
God
and
observe
His
commandments,
for
this
is
the
whole
of
man.’
What
is
‘for
this
is
the
whole
of
man’?
Rabbi
Elazar
said,
‘The
whole
world
was
created
only
for
this.’”
In
other
words,
one
who
has
fear
of
God
is
called
“man,”
and
one
who
does
not
have
fear
of
God,
it
means
he
is
a
“beast”
and
not
“man.”
It
therefore
follows
that
before
a
person
is
rewarded
with
having
fear
of
God,
with
doing
everything
for
the
sake
of
the
Creator,
he
is
still
not
regarded
as
a
human
being
but
as
a
beast.
In
other
words,
everything
they
do
is
only
for
their
own
sake,
like
beasts.
And
since
there
were
Tzimtzum
and
concealment
on
the
will
to
receive
for
one’s
own
sake,
although
for
His
part,
the
delight
and
pleasure
are
already
revealed
in
Kedusha
[holiness],
since
there
is
equivalence
of
form
there
between
the
light
and
the
Kli
[vessel],
the
lower
ones—which
were
created—still
do
not
have
the
quality
of
man,
as
it
is
written,
“Man
is
born
a
wild
ass.”
It
follows
that
he
is
placed
under
the
Tzimtzum
and
the
concealment,
where
there
is
no
disclosure
of
light.
Thus,
although
all
the
delight
and
pleasure
in
the
purpose
of
creation
has
emerged
and
been
revealed
by
Him,
it
is
all
concealed
from
the
lower
ones.
They
see
no
delight
and
pleasure,
but
only
a
tiny
light
from
the
Kedusha,
which
fell
into
the
Klipot
[shells/peels],
and
on
this
the
whole
of
the
corporal
world
is
sustained.
By
this
we
can
interpret
what
we
asked
concerning
the
interpretation
of
The
Zohar
about
the
verse,
“‘The
buds
appear
on
the
earth.’
When
the
Creator
created
the
world,
He
placed
in
the
earth
all
the
power
it
deserves.
Everything
was
in
the
earth,
but
it
did
not
bear
fruit
until
man
was
created.”
We
should
interpret
that
although
from
the
perspective
of
the
Creator,
everything
has
emerged,
but
they
were
all
under
the
Tzimtzum
and
the
concealment,
meaning
that
there
was
no
one
who
could
enjoy
it,
since
the
concealment
blocks
everything
and
they
did
not
see
that
there
are
delight
and
pleasure
in
the
world.
“When
man
was
created,
everything
appeared
in
the
world
and
the
land
revealed
its
fruits.”
This
means
that
once
a
person
acquires
the
quality
of
“man,”
when
he
has
fear
of
God,
meaning
that
everything
he
does
is
for
the
sake
of
the
Creator,
the
concealment
is
removed
from
him
and
he
sees
all
the
fruits
that
there
are
in
the
world,
which
he
did
not
see
before
he
acquired
the
quality
of
“man.”
When
it
says,
“Similarly,
the
heaven
did
not
endow
the
earth
with
force
until
man
came,”
it
means
that
before
one
is
rewarded
with
the
quality
of
“man,”
a
person
cannot
have
permanent
faith
that
powers
are
given
to
the
earth.
That
is,
from
above
they
give
powers
below,
to
the
created
beings,
so
they
can
ascend
on
the
rungs
of
holiness.
But
afterward,
when
he
is
rewarded
with
the
quality
of
“man,”
he
sees
that
all
that
exists
on
earth,
in
the
lower
ones,
comes
from
above,
and
then
he
does
not
need
to
believe
this,
since
then
he
attains
it.
This
is
regarded
as
when
the
quality
of
man
comes,
everything
is
revealed
in
the
world.
This
means
that
all
that
has
been
renewed
now,
existed
also
before,
except
he
did
not
see
this.
This
is
the
meaning
of
the
words,
“and
the
heavens
halted
and
did
not
rain
upon
the
earth
since
man
was
absent.”
That
is,
before
the
quality
of
man
is
revealed,
he
would
say
that
he
is
praying
to
the
Creator
every
time
but
he
is
not
being
answered
from
above.
This
is
called,
“and
the
heavens
halted
and
did
not
rain,”
meaning
he
received
nothing
for
his
prayers.
The
reason
he
could
not
see
if
he
is
answered
is
that
he
still
did
not
have
the
quality
of
man.
Hence,
everything
was
concealed
from
him,
and
he
could
only
believe
that
the
Creator
does
hear
the
prayer
of
every
mouth.
But
afterward,
when
man
appeared,
promptly,
“the
buds
appeared
in
the
land.”
In
other
words,
all
the
things
that
were
thus
far
concealed
became
visible.
When
the
quality
of
man
came,
everything
appeared.
That
is,
then
we
see
the
delight
and
pleasure
that
were
in
the
purpose
of
creation
has
already
been
revealed
in
the
world.
For
this
reason,
one
should
be
careful
not
to
escape
the
campaign
and
say
that
the
Creator
does
not
want
to
help
him,
since
he
sees
that
he
has
asked
him
many
times
to
help
him,
and
he
thinks
as
though
he
is
not
being
looked
at
from
above.
However,
whether
or
not
he
is
praying,
it
is
all
the
same,
unchanging.
Therefore,
he
does
not
see
anything
that
will
help
him.
Instead,
he
sees
that
he
is
as
an
empty
Kli
[vessel]
that
has
nothing,
and
whatever
the
Creator
wants
to
do,
He
will
do.
But
for
man’s
part,
he
is
powerless
to
do
anything.
There
is
a
rule:
Where
one
sees
no
progress,
one
cannot
make
any
effort.
At
that
time,
the
only
way
is
to
have
faith
in
the
sages,
who
tell
us
that
we
must
believe
that
such
is
the
order
of
the
work,
that
a
person
must
not
see
what
he
is
doing.
He
should
believe
that
this
concealment
is
for
his
best,
that
it
will
lead
him
to
be
rewarded
with
Dvekut
[adhesion]
with
the
Creator.
If
he
overcomes
and
believes
that
it
is
all
for
his
best
and
the
Creator
does
hear
the
prayer
of
every
mouth,
but
there
should
be
an
awakening
from
below,
“and
the
salvation
of
the
Lord
is
as
the
blink
of
an
eye,”
meaning
when
all
the
sparks
gather,
one
should
scrutinize
and
ask
that
they
will
enter
the
Kedusha,
and
then
he
receives
the
help
at
once.
However,
when
one
feels
that
he
is
empty,
meaning
that
he
feels
that
he
has
neither
Torah
nor
Mitzvot
[commandments/good
deeds]
or
any
good
deeds,
what
can
he
do?
At
that
time,
he
should
ask
the
Creator
to
shine
for
him
so
he
can
obtain
the
greatness
and
exaltedness
of
the
Creator
above
reason.
In
other
words,
although
he
is
still
unworthy
of
feeling
the
greatness
and
exaltedness
of
the
Creator,
since
he
has
still
not
been
rewarded
with
the
quality
of
“man,”
and
the
Tzimtzum
and
concealment
of
the
Creator
are
still
on
him,
as
it
is
written,
“Do
not
hide
Your
face
from
me,”
he
still
asks
the
Creator
to
give
him
the
strength
to
receive
greatness
and
importance
of
the
Creator
above
reason.
It
is
as
Baal
HaSulam
says
about
what
our
sages
said
(Iruvin
19),
“Even
the
empty
ones
among
you
are
filled
with
Mitzvot
like
a
pomegranate.”
He
said
that
Rimon
[pomegranate]
comes
from
the
word
Romemut
[exaltedness],
which
is
above
reason.
Hence,
the
meaning
of
“Even
the
empty
ones
among
you
are
filled
with
Mitzvot
like
a
pomegranate”
is
that
the
measure
of
the
filling
is
according
to
his
ability
to
go
above
reason,
which
is
called
“exaltedness.”
In
other
words,
emptiness
can
be
precisely
where
there
is
no
presence
and
he
feels
that
he
is
devoid
of
Torah,
Mitzvot,
and
good
deeds.
When
this
continues
over
time
when
a
person
wants
to
work
for
the
sake
of
the
Creator
and
not
for
himself,
then
he
sees
that
everything
he
does
is
not
for
the
sake
of
the
Creator
but
only
for
his
own
benefit.
In
that
state,
he
feels
that
he
has
nothing
and
he
is
completely
empty,
and
he
can
fill
this
place
only
with
a
pomegranate,
meaning
if
he
goes
above
reason,
which
is
called
“exaltedness
of
the
Creator.”
In
other
words,
he
should
ask
the
Creator
to
give
him
the
power
to
believe
above
reason
in
the
greatness
of
the
Creator.
That
is,
the
fact
that
he
wants
the
exaltedness
of
the
Creator
does
not
mean
that
he
says,
“If
You
let
me
attain
the
exaltedness
and
greatness
of
the
Creator,
I
will
agree
to
work.”
Rather,
he
wants
the
Creator
to
give
him
the
power
to
believe
in
the
greatness
of
the
Creator,
and
with
this
he
fills
the
emptiness
in
which
he
is
in
right
now.
It
follows
that
were
it
not
for
the
emptiness,
that
is,
if
he
did
not
work
on
the
path
toward
achieving
Dvekut,
meaning
in
equivalence
of
form,
called
“in
order
to
bestow,”
but
rather
like
the
general
public,
who
suffice
for
the
practices
they
observe,
these
people
do
not
feel
themselves
as
empty,
but
as
full
of
Mitzvot.
However,
specifically
those
who
want
to
achieve
bestowal
feel
the
emptiness
within
them
and
need
the
greatness
of
the
Creator.
They
can
fill
this
emptiness
specifically
with
exaltedness,
called
“full
of
Mitzvot,”
to
the
extent
that
they
ask
the
Creator
to
give
them
the
power
to
be
able
to
go
above
reason,
which
is
called
“exaltedness.”
In
other
words,
they
ask
the
Creator
to
give
them
power
in
exaltedness
that
is
above
reason
in
greatness
and
importance
of
the
Creator.
They
do
not
want
the
Creator
to
let
them
attain
this,
since
they
want
to
subjugate
themselves
with
unconditional
surrender,
but
they
ask
for
help
from
the
Creator,
and
to
that
extent
they
can
fill
the
empty
place
with
Mitzvot.
This
is
the
meaning
of
“filled
with
Mitzvot
like
a
pomegranate.”
According
to
the
above,
we
should
interpret
the
words
of
The
Zohar
(VaYera,
Item
167),
“When
the
Creator
loves
a
person,
He
sends
him
a
gift.
What
is
the
gift?
A
poor,
so
as
to
be
rewarded
by
Him.
And
when
he
is
rewarded
by
Him,
the
Creator
draws
upon
him
a
string
of
grace
that
extends
from
the
right
side,
spreads
over
his
head,
and
registers
him
so
that
when
the
Din
[judgment]
comes
to
the
world,
that
saboteur
will
be
careful
not
to
harm
him.
For
this
reason,
the
Creator
first
gives
him
something
with
which
to
be
rewarded.”
We
should
understand
what
is
poor
in
the
work,
and
what
is
“a
string
of
grace,”
and
what
is
the
judgment
that
comes
to
the
world.
It
is
known
that
“poor”
means
poor
in
knowledge.
What
is
poor
in
knowledge?
There
are
two
categories
in
the
work:
1)
The
general
public,
who
are
primarily
about
practicing.
Concerning
the
intention,
to
make
everything
for
the
sake
of
the
Creator,
they
pay
no
attention
to
this.
They
engage
in
Torah
and
Mitzvot
and
are
generally
whole,
feeling
no
deficiencies
about
themselves.
But
because
our
sages
said
that
one
should
be
humble,
they
search
for
deficiencies
in
themselves
in
order
to
observe,
“Be
very,
very
humble”
(Avot
4:4).
2)
Those
who
want
to
work
in
order
to
bestow
and
engage
in
Torah
and
Mitzvot
so
it
will
bring
them
to
be
able
to
do
everything
in
order
to
bestow
and
not
for
their
own
sake.
This
is
as
our
sages
said,
“I
have
created
the
evil
inclination;
I
have
created
the
Torah
as
a
spice.”
Thus,
these
workers
understand
that
each
day
they
should
advance,
be
rich
in
knowledge,
meaning
to
understand
each
time
that
it
is
worthwhile
to
work
only
in
order
to
bestow.
Yet,
in
fact,
they
see
that
each
day
when
they
want
to
walk
on
the
path
where
everything
is
only
for
the
sake
of
the
Creator,
the
body
understands
differently
each
time.
It
begins
to
understand
that
it
is
better
to
work
for
one’s
own
sake
than
to
work
for
the
sake
of
the
Creator.
At
that
time,
they
are
baffled
over
why
it
turns
out
the
opposite
of
what
they
thought.
They
pray
to
the
Creator
to
send
them
the
understanding
and
the
knowledge
so
the
body
will
understand
that
it
is
worthwhile
to
work
for
the
sake
of
the
Creator.
Yet,
they
see
otherwise,
and
many
times
they
despair
because
the
Creator
does
not
hear
the
prayer,
and
sometimes
they
want
to
escape
the
campaign.
The
answer,
says
The
Zohar,
is
that
“When
the
Creator
loves
a
person,
He
sends
him
a
gift.
And
what
is
the
gift?
A
poor.”
In
other
words,
the
fact
that
one
sees
that
he
is
poor
in
knowledge,
that
the
body
does
not
understand
why
it
needs
to
work
for
the
sake
of
the
Creator
and
not
for
its
own
sake,
the
Creator
sends
him
the
gift
of
the
thought
and
the
feeling
that
he
is
poor,
since
He
loves
him.
But
why
does
the
Creator
love
him?
It
is
because
he
wants
to
work
for
the
sake
of
the
Creator.
For
this
reason,
the
Creator
loves
him.
However,
he
cannot,
even
though
he
wants
to,
since
it
is
against
nature.
Man
was
born
with
a
will
to
receive
for
his
own
benefit.
Since
there
is
a
correction
that
as
long
as
one
is
not
ready
to
walk
on
the
path
of
truth,
he
will
not
be
able
to
see
the
truth
because
it
will
harm
him,
those
people
who
do
not
intend
to
walk
on
the
path
of
bestowal
are
not
shown
the
truth,
that
they
are
incapable
of
going
against
the
nature
of
the
will
to
receive.
They
think
that
all
they
lack
is
some
desire,
meaning
that
if
they
agree
to
walk
on
the
path
of
for
the
sake
of
the
Creator,
they
can
do
everything
for
the
sake
of
the
Creator.
For
this
reason,
anything
that
a
person
thinks
that
he
can
do
by
himself,
he
does
not
suffer
from
not
doing
it,
since
it
is
easy.
Therefore,
it
does
not
pain
him
that
he
is
not
working
for
the
sake
of
the
Creator
although
he
knows
that
we
should
do
everything
for
the
sake
of
the
Creator.
This
stems
from
the
rule
that
our
sages
said,
“Anything
that
is
about
to
be
collected
is
deemed
collected”
(any
debt
that
a
person
is
going
to
receive
back
from
the
borrower,
it
is
as
though
he
already
took
his
debt
because
it
is
certain,
he
knows
he
will
receive).
Hence,
because
he
knows
that
whenever
he
wants,
he
will
be
able
to
do
everything
for
the
sake
of
the
Creator,
he
does
not
feel
a
lack
although
he
is
still
not
doing
it.
This
is
the
correction
for
those
who
work
in
the
manner
of
the
general
public.
However,
those
who
truly
want
to
walk
on
the
path
of
doing
everything
in
order
to
bestow,
the
Creator
loves
those
people,
as
it
is
written
in
The
Zohar,
the
Creator
sends
them
a
gift.
What
is
the
gift?
A
poor,
meaning
poor
in
knowledge.
In
other
words,
the
body
does
not
understand
how
there
can
be
such
a
thing
that
we
will
be
able
to
work
for
the
sake
of
the
Creator,
as
it
is
against
nature.
At
that
time,
he
sees
that
he
is
poor
even
in
actions.
That
is,
he
is
not
only
poor
in
knowledge,
but
in
practice,
too.
Put
differently,
he
sees
that
he
does
not
have
even
one
deed
that
is
for
the
sake
of
the
Creator.
Rather,
everything
is
for
his
own
benefit.
Then,
a
person
becomes
needy
of
the
Creator
to
help
him
because
he
is
the
poorest
of
all,
in
mind
as
well
as
in
heart.
He
sees
then
that
he
is
truly
wicked,
meaning
that
he
cannot
justify
how
the
Creator
behaves
with
him,
and
he
sees
that
even
the
prayers
he
prays
to
the
Creator
are
as
if
the
Creator
does
not
hear
his
prayers,
and
many
times
he
falls
into
despair.
However,
a
person
must
believe
that
all
those
feelings
that
he
feels
come
to
him
from
above,
that
the
Creator
sends
them
to
him,
and
that
they
are
a
gift
from
above.
This
is
the
meaning
of
saying
“And
what
is
the
gift?
A
poor,
so
as
to
be
rewarded
by
Him.”
The
question
is,
How
can
we
say
that
poverty
is
a
gift?
He
answers
this,
“so
as
to
be
rewarded
by
Him.”
In
other
words,
by
seeing
that
he
is
poor,
that
he
has
nothing,
a
person
has
a
complete
lack,
meaning
a
complete
desire
for
the
Creator’s
help,
for
in
order
to
receive
the
filling
from
the
Creator,
one
needs
a
complete
desire—when
one
sees
that
no
one
can
help
but
the
Creator.
Thus,
through
poverty,
he
acquires
a
need
to
make
his
vessels
of
reception
worthy
of
the
Creator
giving
him
the
desire
to
bestow
instead
of
the
will
to
receive.
This
is
the
meaning
of
the
words
“And
when
he
is
rewarded
by
him,”
meaning
that
through
the
poor
he
acquired
a
complete
need
and
lack,
then
“the
Creator
draws
upon
him
a
string
of
grace
that
extends
from
the
right
side.”
Put
differently,
the
Creator
gives
him
the
desire
to
bestow,
called
Hesed,
meaning
a
giver,
which
is
called
“right,”
meaning
he
receives
the
second
nature
called
“desire
to
bestow.”
This
is
the
meaning
of
the
words,
“spreads
over
his
head.”
“Head”
means
knowledge.
The
Hesed
that
a
person
receives
is
on
his
head,
meaning
above
his
head,
meaning
above
reason.
Through
the
string
of
Hesed,
he
can
walk
above
reason.
He
says,
“When
the
Din
[judgment]
comes
to
the
world,
that
saboteur
will
be
careful
not
to
harm
him.”
This
means
that
since
the
string
of
Hesed
is
on
his
head,
meaning
that
he
is
in
faith
above
reason,
when
the
judgment
comes—meaning
the
will
to
receive,
on
which
there
was
a
judgment
that
no
light
shines
in
it—and
he
wants
to
harm
a
person
with
its
questions,
since
the
string
of
Hesed,
called
“faith
above
reason,”
is
stretched
over
that
person’s
head,
it
can
no
longer
harm
him.
The
saboteur
comes
with
the
arguments
of
the
will
to
receive,
called
“the
quality
of
judgment,”
meaning
that
he
argues
with
his
reason.
Hence,
once
he
has
been
rewarded
with
a
string
of
Hesed
in
both
mind
and
heart,
and
goes
above
reason
in
regard
to
everything,
thanks
to
the
string
of
Hesed,
it
cannot
harm
him
any
longer.
However,
when
a
person
feels
that
he
is
poor,
meaning
that
he
has
no
awe
when
he
wants
to
work
for
the
sake
of
the
Creator,
but
to
the
contrary,
at
that
time
he
sees
that
to
him,
the
Shechina
[Divinity]
is
in
the
dust.
That
is,
to
him,
she
has
the
form
of
dust.
“Dust”
is
as
it
is
written
about
the
serpent,
that
the
Creator
said
to
the
serpent,
“You
shall
eat
dust
all
your
life.”
Our
sages
explained
that
whatever
the
serpent
eats,
it
tastes
the
taste
of
dust.
In
the
work
it
means
that
as
long
as
one
has
not
corrected
the
sin
of
the
tree
of
knowledge,
he
tastes
the
taste
of
dust.
When
one
wants
to
do
his
deeds
in
order
to
bestow,
which
is
called
“Shechina
in
the
dust,”
he
must
not
tell
his
body,
called
“will
to
receive.”
In
other
words,
he
must
not
tell
the
will
to
receive
for
oneself
that
he
does
not
feel
any
awe
with
regard
to
spirituality.
He
should
not
even
discuss
work
matters
with
his
will
to
receive,
since
he
must
know
that
no
arguments
with
the
will
to
receive
will
help
him.
Therefore,
when
a
person
comes
to
a
state
of
being
poor,
he
must
only
ask
the
Creator
to
help
him
and
give
him
the
strength
to
overcome
it.
This
is
as
our
sages
said
(Avot
de
Rabbi
Natan,
end
of
Chapter
7),
“If
a
man
comes
to
the
seminary
and
is
treated
disrespectfully,
he
should
not
go
and
tell
his
wife.”
We
must
understand
what
this
teaches
us
in
the
work.
Also,
is
one
permitted
to
demand
respect?
After
all,
our
sages
said,
“Be
very,
very
humble.”
We
should
interpret
that
a
person
coming
to
the
seminary
to
learn
Torah,
the
Torah
is
as
in
“for
they
are
our
lives
and
the
length
of
our
days.”
In
other
words,
the
Torah
is
respected
because
all
the
good
things
are
in
it.
He
came
to
the
seminary
but
the
Torah
did
not
respect
him.
That
is,
the
Torah
was
concealed
from
him
and
he
was
not
shown
any
of
the
glory
and
importance
that
there
are
in
the
Torah.
Instead,
he
tastes
the
taste
of
dust.
For
this
reason,
he
wants
to
consult
with
his
will
to
receive
if
he
should
continue.
They
say,
“He
should
not
go
and
tell
his
wife,”
meaning
the
will
to
receive.
Instead,
he
should
tell
everything
to
the
Creator,
meaning
that
the
Creator
will
open
his
eyes
and
he
will
be
rewarded
with
the
glory
of
the
Torah.